AS-SIRAAT AL-MUSTAQEEM

Contents

The Concept of Allah (swt) (God) in the Qurâ€™an

<ol> <li><a href="content_detail.php?id=4#1">Purity of Faith</a></li> <li><a href="content_detail.php?id=4#2">The Verse of the Throne</a></li> <li><a href="content_detail.php?id=4#3">Experiencing Allah (swt) (God) through Divine Attributes</a></li> <li><a href="content_detail.php?id=4#4">Seeking Divine Advice</a></li> <li><a href="content_detail.php?id=4#5">Knowing Allah (swt) (God)</a></li> <li><a href="content_detail.php?id=4#6">Prophets and Messenger</a></li> </ol> In English it is “God”; in Persian it is “Khudah” and in Hebrew it is “Eloh”, to name just a few. “God” or “Allah” Word The Arabic word for God is Allah (Subanah Wa_Tala) (swt). The word Allah (swt) holds a special place in the study of the Qur’an. Allah (swt) is a beautiful and unique word in many ways: <ol> <li>You cannot pluralise Allah (swt) as more than one, as you can make the English word God into gods. There is only one Allah (swt).</li> <li>The Qur’an often refers to Allah (swt) (God) by naming one of His attributes, such as Knowledge, Power or Mercy. Allah (swt) units all the attributes of divinity used for Allah (swt) (God) in the Qur’an. When the Qur’an says Allah (swt), it calls the Divine by all the Beautiful Names that are attributed to Him. </li> <li>Allah (swt) as a proper name has no gender associated with it. Also you cannot genderise the word Allah (swt), as you can turn “god” into “goddess” in English. This undermines the point of Allah (swt) (God’s) uniqueness; He is not like His creation. The Qur’an uses the second-person “He” only because there is no “it” in the Arabic language.</li> </ol> So, Muslims prefer to use the word Allah (swt), no matter what language they speak. <a id="1" name="1"></a>Purity of Faith Chapter 112, called “purity of faith” is only four verses long, but the Prophet, Muhammad (PBUH) described it as one-third of the entire book because of the meaning it carries. “Say: He is One God, God the Eternal, the Uncaused Cause of all beings. He Begots not, and neither is He Begotten; and there is nothing that could be compared with Him” (112:1-4). This short chapter summaries God’s nature found throughout the Qur’an. The chapter contains four essential elements. The first two are firm qualities of God, while the latter two rejects certain theories about God found in other religious traditions. The word Tawheed, which means unity of Allah (swt) (God) as One, or simply One God, perfectly describes Allah (swt’s) (God’s) nature. The concept of God advocated in the Qur’an does not belong to anyone race or religion. Rather, the Divine is a universal Deity that sustains every living creature in the high heavens and on earth, and is the Lord of the East and West, as the Qur’an puts it. The Qur’an also states that this revelation is from the same source as the inspiration given to all pasts Prophets, including Abraham, Moses and Jesus. As such, there is only one Creator and only one Master. Therefore, all gratitude, worship and obedience are due to Him alone. The first verse of the purity of faith completely rejects polytheism (associating partners with Allah (swt) that is, shirk) in all its forms and functions. Allah (swt) is eternal and therefore lives outside the realm of time. The Divine exists outside the science of cause and effect, because every cause (living thing) goes back to Him as its original source of life. In this reasoning, God is completely independent and self-sufficient, while all creation is dependent on Him for their continued existence and sustenance. Allah (swt’s) eternal nature also gives eternal meaning to His Knowledge, Power, Compassion, and all other divine attributes. Therefore, from the Qur’an perspective, Allah (swt’s) (God’s) ethical teachings must also be universal and eternal. This passage rejects the Christian doctrine of Allah (swt) (God) having begotton Son. The Qur’an argues that Allah (swt) (God) is above and beyond the need for having a son. Allah (swt) (God) does not have parents, nor does he produce children. The Qur’an also rejects the concept found in the common saying that “We are all God’s children”. The Qur’an argues that humans are the servants of Allah (swt) (God), united as the children of Adam. The Qur’an makes it clear that Allah (swt) (God) is completely unlike His creation in bodily form. The last verse of this passage warns against thinking of Allah (swt) (God) in anthropomorphic terms, such as having hands and eyes. Muslims have no visual concept of Allah (swt) (God), and any drawings or paintings of the Divine are considered highly blasphemous. <a class="float_right" href="content_detail.php?id=4#">↑ top</a> <a id="2" name="2"></a>The Verse of the Throne Chapter 2 of the Qur’an, called “The Verse of the Throne” (Ayat-ul-Qursi), contains some important concepts regarding the nature of Allah (swt). The verse of the Throne reads as one of the most eloquent and beautifully rhyming verses in the Qur’an: “Allah! There is no deity except Him, the Ever Living, the Self-Subsistent Fount of all beings. Neither slumber overtakes Him, nor sleep. Who is there that could intercede with Him, unless it be by His permission? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to anything of His knowledge except that which He wills (them to attain). His Throne overspreads the heavens and the earth, and He feels no fatigue in guarding and preserving them. And, He is the Most High, the Supreme (in glory)” (2:255). The main key points of these are as follow: <ol> <li>The Qur’an rejects the concept of Allah (swt’s) (God’s) share in human limitations, such as getting tired or feeling pain. Instead, Allah (swt) (God) has unique power and strength that he uses to sustain and govern the universe.</li> <li>The Qur’an understanding of Allah (swt) denies the biblical notion that Allah (swt) created the world in six days and took rest on the seventh day. The Qur’an argues that Allah (swt) (God) needs no rest as he feels no fatigue in carrying out divine functions. If Allah (swt) (God) slept or took rest, then the entire universe would cease to exist, since everything runs on His Sustenance.</li> <li>This passage argues that everything in the heavens and on earth belongs to Allah (swt) (God), because He is the Creator of all things. Therefore, everything runs according to His Divine Will. The sun rises each morning and sets each evening not based on its own strength or will, but based on Allah (swt’s) (God’s) Power and Will.</li> <li>When it comes to human beings, despite an intriguing element of free choice and independence, the Qur’an argues that God can take away a person’s strength, knowledge and life at any time. Therefore, all uniquely human qualities are also a part of Allah (swt’s) (God’s) Will, and He is owner over them.</li> <li>The concept of God’s ownership has strong implications for Muslims, because it says that God is the owner of life and any blessings that he chooses to give. The attitude such as, “it is my money and I will spend it however I choose”, are incompatible with this concept. Instead, a devout Muslim says, “this money comes from God, and I will spend it in ways that are pleasing to Him alone”. This spirit constantly encourages devout Muslims to look beyond their own egos for ways to help other human beings and draw closer to God. </li> </ol> The Qur’an rejects the concept that everything is He (God’s); the Qur’an’s truth is expressed that everything is He (God’s). In the middle of this passage you find the concept of an intercessor, or intermediary between Allah (swt) (God) and his servants (such as a priest). From the Qur’an’s prospective, the concept of Allah (swt) (God), humans do not need, intercession for salvation to occur because God’s Mercy, Compassion and Forgiveness are above anyone’s intercession. Allah (swt) (God) can forgive when He wants and whom He wants without the need for an intercessor. However, this verse does point out that Allah (swt) (God) can accept the intercession of those whom he chooses on the Day of Judgement. Scholars of the Qur’an have a difference of opinion as to exactly who can intercede. Some commentators believe only Prophet Muhammad (PBUH) could hold this role. Others say that true martyrs in the path of Allah (swt) (God) could also act as intercessor; others believe that all extremely pious worshippers of Allah (swt) (God) will have the ability to intercede with Allah (swt’s) (God’s) permission on the day of Judgment. Similarly, there is a difference of opinion on the degree of intercession that each holds, with scholars agreeing that Prophets have a higher degree of intercession than do pious people. With Allah (swt) (God) lies all treasures of knowledge both in the seen and unseen worlds. As such, Divine knowledge is perfect and eternal. As the Qur’an puts it, “not a leaf falls without His knowledge” (6:59). This is a very powerful reminder for Muslims to be in a state of constant awareness of Divine knowledge in all that they say and do. This verse speaks of God’s throne, which has caused some debate among people who have read the Qur’an as to whether this verse should be taken literally or metaphorically. In any case, the scholars agree that the throne represents Allah (swt’s) (God’s) Power, Will, Authority, and probably most importantly – his sovereignty over creation. Allah (swt’s) (God’s) Sovereignty and His Knowledge have a direct and important connection. <a class="float_right" href="content_detail.php?id=4#">↑ top</a> <a id="3" name="3"></a>Experiencing Allah (swt) (God) through Divine attributes In a famous “Hadith (teachings of the Prophet Muhammad (PBUH)), God has 99 names and whoever enumerates them will enter paradise”. <a class="float_right" href="content_detail.php?id=4#">↑ top</a> <a id="4" name="4"></a>Seeking Divine Advice Muslims find faith in divine knowledge to guide them towards the right path in all decisions made throughout life. The following supplication, taught by the Prophet Muhammad, illustrates the trust Muslims place in Allah (swt’s) (God’s) Knowledge: “Oh Allah! I seek your counsel by your knowledge and by your power. I seek strength and I ask you from your immense favour, for verily you are able and I am not, and you know while I do not, and you are knower of the unseen. Oh Allah! If you know this affair to be good for me, in relation to my religion, life and end, then decree and facilitate it for me, and bless me with it. And, if you know this affair to be ill for me towards my religion, my life and end, then distance it from me and remove me from it. And, decree for me what is good wherever it be and make me content with such.” The Qur’an refers to these names as “the most beautiful names”, with each name, the Qur’an unlocks secret doors that provide readers of the Qur’an with a taste of Allah (swt’s) (God’s) Divine attributes and nature, through which humanity comes to know Allah (swt) (God) from the Qur’anic perspective. The list of these 99 names can be found at the end of the Arabic and English meaning. <a class="float_right" href="content_detail.php?id=4#">↑ top</a> <a id="5" name="5"></a>Knowing Allah (swt) (God) Scholars of the Christian tradition often challenge Islam with the following questions: If God is other, then how do humans relate to the Divine? Muslims feels Allah (swt’s) (God’s) Eminence through Divine attributes that have their signature throughout the wonders of creation. The Qur’an speaks of Allah (swt) as the Most Merciful, the Most Compassionate, the Most Forgiving, the Most Just and so on. With each of these attributes, you can relate to the Divine in knowing that every act of mercy, beauty, forgiveness, love, and wisdom represent manifestations of the Divine. The Qur’an says that humans can come to know Allah (swt) (God) and feel His divine presence by reflecting on His signs and wonders all around. In as much as Allah (swt) (God) constantly manifests his presence through creation each day, imminence of Allah (swt) (God) in the life of a personal worshipper must require struggle and active participation. The Qur’an states that at the time of birth, Allah (swt) (God) blows some of his spirit into each and every soul, meaning that Allah (swt) (God) created his spirit in every person (4:171). Every human being has a share – albeit very little in comparison with Allah (swt) (God – Qualities) the Divine. For example, Allah (swt) (God) is the generous, and with every act of generosity by a person, he or she comes to closer to the generous. Allah (swt) (God) is the forgiving, and every time that a person forgives another person, he or she comes closer to the forgiving. The effort that a person must take in achieving proximity to Allah (swt) (God) is probably best articulated through a Hadith Qudsi, in which Prophet Muhammad (PBUH) quotes God as saying: “I am as my servant thinks I am..... and if he draws closer to me a hands span, I draw nearer to him at arms length, and if he draws closer to me in arms length, I draw nearer to him a fathoms length and if he comes to me walking, I go to him running”. Not all attributes of the Divine are imminent. Humans have no share in those qualities that are transcendent in nature, such as the Creator, the powerful, the unique, the eternal and so on. In order to draw yourself closer to Allah (swt) (God), gratitude to the Divine is required in every aspect of life. Distance from the Divine is a result of ingratitude towards the blessings and favours of Allah (swt) (God). <a class="float_right" href="content_detail.php?id=4#">↑ top</a> <a id="6" name="6"></a>Prophets and Messengers A Prophet receives divine inspiration about the theological and ethical teachings of God and then relates that inspiration to his people. A messenger is very similar to a Prophet, but also have an added quality of receiving a divine book, such as the Psalms of David or the Torah. All messengers are also Prophets, but not all prophets are messengers. All Prophets preach the same message. Each Prophet brought the same Divine Message to the world “there is nothing worthy of worship except Allah.” Each Prophets community called on the establishment of a just social system based on Divine teachings and principles. Each Prophet taught his people Islam (submission to one God), and then their subsequent followers are called Muslims (those who submit to one God) in the Qur’an. All Prophets were innocent of major sin. The Prophets had flaws, but whatever mistakes they committed were very minor in nature, and were immediately made known to them by divine inspiration. (The sins such as those committed by prophet David or Prophet Lut in the Bible are completely unacceptable in the Qur’anic context.) The Qur’an recognises the existence of prophets outside of the Qur’an’s narrative. The Qur’an says that “of some messengers we have already told you the story, and of others we have not”, (4:164). Several thousand Prophets (124,000 according to some weak Hadith), who taught the worship of God alone as a way of life, were sent to each community on earth. Prophet Abraham (Ibraheem) in Arabic: <ol> <li>Abraham ties the Prophet Muhammad (PBUH) to the family of Prophets through a supplication (plea to God).</li> <li>Abraham and his son Ishmael built the first House of Allah (swt) (God) (known as the Ka’bah).</li> <li>Abraham universalises the concept of a Muslim. He serves as the prime example of the status Muslims strive to reach, namely becoming a friend of Allah (swt) (God).</li> </ol> The story of Abraham begins with verse 124 of chapter 2, which places the prophet in Mecca (by all historical accounts) with his son Ishmael. Father and son built a house for the service of one God, a temple, which Muslims call the Ka’bah known to be the first place of worship and medication built for Allah (swt) (God) Alone. As Abraham and Ishmael raised the foundations of the temple, Abraham makes a passionate plea to God and supplication that Muslims still recite almost every day. In this supplication, Abraham asks God to sustain the land with fruits and provide security to its people. After begging God to raise up a community of believers that submit to no one but God, Abraham then says: “Oh our Sustainer! Raise up from the midst of our offspring an apostle from among themselves, who shall convey unto them Your messages, and impart unto them revelation as well as wisdom, and cause them to grow in purity: for verily, You alone are Almighty, truly wise”, (2:129). The supplication becomes very important theologically for Muslims, because they see the birth and Prophet-hood of Muhammad (PBUH) as an answer to Abrahams supplication. This supplication ties the Islamic community to Abrahams’ tradition and legacy. Immediately after his supplication (see the preceding section), Abraham answers Allah (swt’s) (God’s) call for submission by saying, “I have surrendered myself unto You, the Sustainer of all the worlds”, (2:131). Abraham’s surrender makes him quite literally the father of faith as he tells his children (who are future prophets) to follow “the purist faith”, and not to die without having submitted to God alone. Muslims define the teachings of the Qur’an as the path of Abraham. Allah (swt) (God) chose Abraham to become his Prophet. Allah (swt) (God) gives Abraham a series of difficult tasks to test his faith and to teach Abraham the spiritual truth that says, “Never shall you attain true piety unless you give (freely) out of that which you love”, (3:92). The Prophet Abraham’s first test is to leave his child, Ishmael, and wife, Hagar, in the middle of a deserted land with no provisions, seeking only the trust of Allah (swt) (God). This test was especially difficult because Abraham waited many years until his old age to have children, and finally when Allah (swt) (God) grants him this blessing, Abraham must leave Ishmael in the Valley of Makkah (more commonly known as Makkah). In passage 3:65-68 the Qur’an answers the criticisms of Jewish and Christian who held that Abraham was exclusively part of their traditions. The Qur’an points out that Abraham could not have been a Christian or a Jew, because the Torah and Bible, as the basis of the two faiths were revealed long after Abraham. Instead, Qur’an insists that Abraham was a Muslim because he surrendered himself to the teachings of Allah (swt) Alone. The Qur’an ends this passage by trying to reclaim Abraham as a universal figure that belongs to anyone who follows his pure path of submission to Allah (swt) (God) Alone. The Qur’an, while laying claim to Abraham’s faith, the Islamic tradition also attempts to universalise Abraham as a spiritual and moral model for all of humanity. The next test proves even more difficult. Allah (swt) (God) reveals to Abraham in a dream that he should sacrifice Ishmael. Abraham passes this difficult test by his willingness to sacrifice his beloved son. According to the Qur’anic and Biblical stories, Allah (swt) (God) shouts out to Abraham before the sacrifice, telling him that he has already passed Allah (swt’s) (God’s) test in his willingness to let go of even that which he most loved for the sake of Allah (swt) (God). While Jewish people and Christians believe that Prophet Isaac asked to be sacrificed, the spirit and moral of the story is a shared tradition in all three Abrahamic Faith. Because of his willingness to follow Allah (swt’s) (God’s) Commands, the Qur’an describes Abraham as “most tender hearted, forbearing”, (9:114), by which he reaches the exalted status of Allah (swt’s) (God’s) Friend (4:125). The Prophet Abraham’s story serves as a strong spiritual teaching in the lives of Muslims, who are told that they must be willing to strive and sacrifice their egos and other spiritual obstacles to reach a beautiful relationship of friendship with Allah (swt) (God). <a class="float_right" href="content_detail.php?id=4#">↑ top</a>

Saturday 18 Jan 2025